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YOGA

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VAISHESHIKA

* Kanada , Prashastapada

DVAITADVAITA

* Nimbarka

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* Vallabha
Vallabha
Acharya
Acharya

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* v * t * e

DVAITADVAITA was proposed by Nimbarka , a Vaishnava Philosopher who hailed from Andhra Region. Nimbarka’s philosophical position is known as Dvaitadvaita ( Bhedabheda vada). The categories of existence, according to him, are three, i.e., cit, acit, and Isvara . Cit and acit are different from Isvara, in the sense that they have attributes (Guna) and capacities (Swabhaava), which are different from those of Isvara. Isvara is independent and exists by Himself, while 'cit' and 'acit' have existence dependent upon Him. So, at the same time 'cit' and 'acit' are not different from Isvara , because they cannot exist independently of Him. Here, difference means a kind of existence which is separate but dependent, (para-tantra-satta-bhava) while non-difference means impossibility of separate existence (svatantra-satta-bhava).

CONTENTS

* 1 Philosophical View

* 1.1 Brahman
Brahman
* 1.2 Jiva (cit) * 1.3 Acit (the jagat) * 1.4 Bondage * 1.5 Mukti

* 2 Four Sadhanas

* 2.1 Karma * 2.2 Vidya * 2.3 Upasana or dhyana * 2.4 Gurupasatti

PHILOSOPHICAL VIEW

Part of a series on

VAISHNAVISM

Supreme deity

* Vishnu
Vishnu
* Krishna
Krishna
* Rama
Rama

Important deities Dashavatara
Dashavatara

* Matsya
Matsya
* Kurma
Kurma
* Varaha
Varaha
* Narasimha
Narasimha
* Vamana
Vamana
* Parasurama
Parasurama
* Rama
Rama
* Balarama
Balarama
* Krishna
Krishna
* Buddha * Kalki
Kalki

Other Avatars

* Mohini
Mohini
* Nara-Narayana
Nara-Narayana
* Hayagriva
Hayagriva

Related

* Lakshmi
Lakshmi
* Sita
Sita
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Hanuman
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Shesha

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Vedas
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Upanishads
* Bhagavad Gita
Bhagavad Gita
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Divya Prabandha
* Ramcharitmanas
Ramcharitmanas

Puranas
Puranas

* Vishnu
Vishnu
* Bhagavata * Naradiya * Garuda * Padma * Agni

Sampradayas

* Sri ( Vishishtadvaita
Vishishtadvaita
) * Brahma ( Dvaita
Dvaita
, Acintyabhedabheda ) * Rudra ( Shuddhadvaita
Shuddhadvaita
) * Nimbarka (Dvaitadvaita)

Philosophers–acharyas

* Nammalvar
Nammalvar
* Yamunacharya
Yamunacharya
* Ramanuja
Ramanuja
* Madhva * Chaitanya * Vallabha
Vallabha
* Sankardev
Sankardev
* Madhavdev * Nimbarka * Pillai Lokacharya
Pillai Lokacharya
* Prabhupada
Prabhupada
* Vedanta
Vedanta
Desika

Related traditions

* Bhagavatism
Bhagavatism
* Pancharatra
Pancharatra
* Tattvavada
Tattvavada
* Pushtimarg * Radha Krishna
Krishna
* ISKCON * Swaminarayan * Ekasarana * Pranami * Ramanandi * Vaikhanasas
Vaikhanasas

Hinduism
Hinduism
portal

* v * t * e

According to Nimbarka's Dvaitadvaita philosophy of differential monism , various philosophical terms are understood as follows.

BRAHMAN

The Highest Reality, according to Nimbarka , is Brahman
Brahman
, Krishna
Krishna
or Hari
Hari
, a personal God . There is nothing that is equal to Him, nothing that is superior. He is the Lord of all, and Controller of all. He is called Brahman
Brahman
because of the unsurpassed greatness of His nature and qualities, because He is beyond any limit of any kind of space, time or thing.

Brahman
Brahman
is the sole cause of creation, maintenance and destruction of the Universe. All beings arise from Him, nothing is superior to Him. The Lord alone is the first cause, the manifestor of all names and forms, and none else.

This Brahman
Brahman
is both the upadana (material cause) and the Nimitta (efficient cause). It is the material cause in the sense that it enables its natural saktis, viz. the cit and the acit in their subtle forms, to be manifested in gross forms; and it is the efficient cause in the sense that it unites the individual souls with their respective fruits of actions and means of enjoyments.

Nimbarka discusses two aspects of Brahman. On one hand, Brahman
Brahman
is eternal and great, the greatest of the great, the highest of the high, the creator, etc. of the Universe
Universe
, high above the individual soul, of which He is the Lord and the ruler. But, on the other aspect He is the abode of infinite beauty, bliss and tenderness, and in intimate connection with the soul. He is the abode of supreme peace, supreme grace, and the ocean of all sweetness and charms.

Thus, Brahman
Brahman
possessed of attributes and adorable by all, has four forms or vyuhas (i.e., Vasudeva, Sankarsana, Pradyumna, and Aniruddha) and appears under various incarnation as Matsya, Kurma
Kurma
etc.

JIVA (CIT)

The cit or individual soul is of the nature of knowledge (jnana-svarupa); it is able to know without the help of the sense-organs and it is in this sense that words like prajnana-ghanah svayamjyotih jnanamayah etc. as applied to jiva are to be understood. The jiva is the knower also; and he can be both knowledge and the possessor of knowledge at the same time, just as the sun is both light and the source of light. Thus the soul, who is knowledge, and his attribute, knowledge, though they are both identical as knowledge, can be at the same time different and related as the qualified (dharmin) and the quality (dharma), just as the sun and his light, though identical as light (taijasa ), are still different from each other. Thus there is both a difference and a non-difference between the dharmin and dharma; and the extreme similarity between them implies, not necessarily their absolute identity, but only a non-perception of their difference.

The jiva is also ego (ahamarthah). This ego continues to persist not only in the state of deep sleep, (because our consciousness immediately after getting up from sleep has the form slept happily or knew nothing) but also in the state of liberation. It even belongs to the Parabrahman. Hence it is that Krishna
Krishna
refers to Himself so frequently in the first person in the Gita, of which the chief object is thus Purusottama, who is omniscient and at the same time non-different from the ego or asmadartha.

The jiva is also essentially active (kartr). This quality belongs to it in all its conditions, even after release. But the kartrtva is not independent. The jiva is also enjoyer (bhoktr) essentially in all its conditions.

For his knowledge and activity, however, the jiva depends on Hari; thus, though resembling Him in being intelligent and knower, he is at the same time distinguished from him by his dependence. This quality of dependence or of being controlled (niyamyatva) is the very nature of jiva even in the state of release, just as niyamyatva or the quality of being the controller, forms the eternal nature of Isvara.

The jiva is atomic in size; at the same time his attribute, knowledge, is omnipresent, which makes it possible that he can experience pleasure and pain in any part of the body, just as, for instance, the light of a lamp can spread far and wide and illumine objects away from the lamp. The Jivas are different and in different bodies, and so are infinite in number.

ACIT (THE JAGAT)

The acit is of three different kinds: viz. prakrta, aprakrta, and kala. Prakrta, or what is derived from Prakrti, the primal matter, aprakrta is defined negatively as that which is not the product of prakrti, but its real nature is not clearly brought out. These three categories in their subtle forms are as eternal as the cit or the individual souls.

Prakrti, or the primal matter-the stuff of the entire universe is real and eternal like the individual souls, and like them, though eternal and unborn, has yet Brahman
Brahman
for its cause. It consists of the three qualities of sattva, rajas and tamas, such as prakrit, mahat, ahankara etc. (just similar to 24 principles of the Sankhyas).

BONDAGE

The jiva has his true form distorted and obscured owing to his contact with karma resulting from ignorance, which is beginningless, but which can come to an end, by the grace of God, when its true nature is fully manifested. Ignorance is a part of god and is the basis of cosmic manifestation i.e. the arising of God with attributes.

MUKTI

To attain deliverance, the jiva has to commence with a complete submission to the Paramatman, or prapatti, whose six constituents are:-

1) a resolution to yield (anukulasya samkalpah) 2) the avoidance of opposition (pratikulasya varjanam) 3) faith that God will protect (raksisyati ity visvasah) 4) acceptance of him as saviour (goptrtva-varanam) 5) throwing one’s whole soul upon him (atmaniksepah), and 6) a sense of helplessness (karpanya).

God’s grace extends itself to those who are possessed of these 6 constituents of prapatti, i.e., who are prapanna; and by that grace is generated bhakti consisting of special love for him, which ultimately ends in the realisation (saksatkara) of the Paramatman. For a devotee knowledge of the following 5 things is quite necessary:

1) the nature of the supreme soul, 2) the nature of the individual soul, 3) the fruit of God's grace or moksa, (which is an uninterrupted realisation of the nature and attributes of Brahman, following from the absolute destruction of all action and the consequent extinction of all sentience), 4) the feeling of enjoyment consequent on bhakti, and 5) the nature of the obstacles in the way of the attainment of God, such as regarding the body and the mind as the soul, depending on someone who is neither God nor the preceptor, neglecting their commands, and considering God as nothing more than an ordinary being.

FOUR SADHANAS

Sri Nimbarka refers to 4 methods of sadhanas:

KARMA

Performed conscientiously in a proper spirit, with one’s varna and asrama thereby giving rise to knowledge which is a means to salvation).

VIDYA

Not as a subordinate factor of karma but as an independent means.

UPASANA OR DHYANA

It is of three types. First is meditation on the Lord as one's self, i.e. meditation on the Lord as the Inner Controller of the sentient. Second is meditation on the Lord as the Inner Controller of the non-sentient. Final one is meditation on Lord Himself, as different from the sentient and non-sentient.

GURUPASATTI

Devotion and self-surrender to guru.

Sri Nimbarkacharya made the "Bhasya" of the Bramhasutra on His Dvaitadvaita Vedanta
Vedanta
(Principle of Dualism-Nondualism) in his famous book " Vedanta
Vedanta
Parijata Sourabha".

* v * t * e

Sampradayas of Vaishnavism
Vaishnavism

TRADITIONS

* Kumara-sampradaya of Nimbarka * Brahma Sampradaya of Madhvacharya